Generally, Tibetans do not have surnames and generally use four characters to give their names. In the seventh century AD, Songtsan Gampo established the Tubo dynasty, enfeoffing meritorious ministers with territories and titles. People put the name of the territory in front of their names to show their status and official position. For example, the founder of Tibetan language, Tunmi Sambuza.
Correcting the misconception that "Tibetans have no surnames"
In the process of interacting with others, we learned that other ethnic groups who do not know enough about Tibetans think that "Tibetans have no surnames". This is a one-sided understanding. Many Tibetans also assume that "Tibetans have no surnames" because they do not understand the history of their own nation and do not have enough study and understanding of their own history and culture. People who hold the above two views believe that Tibetans should have no surnames, and those with surnames are not Tibetans. Both views are unrealistic and lack authenticity. History has proved that Tibetans have surnames. Historical books such as "Yongzhong Bon Religion Directory" and "Wangtong Hereditary Mingjian" all record that Tibetans were originally created by the combination of "God Monkey" and "Rock Witch". At that time, they lived in The Zedang area on the south bank of the Yarlung Zangbo River later gradually developed into six major clans, namely Sai, Mu, Dang, Dong, Zha and Zhu. Each major clan divided into several smaller clans and families, each with its own surname. In fact, the Tibetan people's adoption of Han surnames is a product of history and living environment, as well as the general trend of social development and ethnic integration. Therefore, the identity of a nation cannot be determined simply by having a surname or not. The judgment should mainly be made from its living customs, language and culture, etc. Tibetan nobles have surnames, but slaves do not (Before liberation, Tibetans had serfdom). Some chieftains in Kham and Amdo areas also have surnames.
The origin of family surnames:
(1) Surnames given by the ruling class
According to relevant historical records such as "Gansu Minorities", in the early Ming Dynasty, the Tibetan people in Gansu They were under the jurisdiction of Taozhou, Minzhou, Hezhou, Zhuanglang (Tianzhu was under the jurisdiction of Zhuanglang at that time), Xining and other guards. There were Qianhu Station and Hundred House Station under the guards. Many leaders of the Fan tribes surrendered their land to the city. They received titles from the Ming court, and some were even given Han surnames. [13] This shows that Tibetans in Gansu, including Tianzhu Tibetan area, have been given surnames by the ruling class since the Ming Dynasty. Since Tubo entered Tianzhu, Tibetan Buddhism also entered Tianzhu. A fierce struggle began between the newly introduced Buddhism and the deep-rooted Bon religion. In the end, Buddhism gained the upper hand, thus the people who believed in Tibetan Buddhism in Tianzhu It has risen repeatedly, and the social system of integrating politics and religion has been clearly implemented. At that time, a large number of political and religious leaders were Tibetans. They were loyal to the ruling class and were granted surnames, such as "Li" and "Wang". This kind of surname giving is also well-founded. The surname "Li" was taken after the surname of Emperor Li Shiming of the Tang Dynasty, and the surname "Wang" was taken according to the meaning of "tribal leader". [14] There are not many phenomena like granting surnames. It is said that at that time, a certain family had equal power in all aspects and received the attention and importance of the ruling class before being given a surname. This phenomenon is like a certain reward, but it is actually a reward. a reward from the ruling class.
(2) Conversion of tribal names into surnames
Tribe is a structural form of Tianzhu Tibetan society in history. In the process of historical evolution, tribes and tribes, especially As exchanges between tribes and different ethnic groups gradually accelerated, surnames inevitably played a certain role in it, and some tribal names gradually transformed into surnames. For example, when the Huazang tribe was transformed into the Hua clan or the Zang clan, the main population at that time was distributed near the present-day Huazang Temple Town; when the Aluo tribe was transformed into the A clan or the Luo clan, the main population at that time was distributed in today's Dalong, Dongdatan, and Maozang. area; the Wasa tribe was transformed into the Washi or Niu clan, and the main population at that time was distributed near the present-day Tanshan Mountain; the Dosh tribe was transformed into the Duoshi, and the main population at that time was distributed in the Dosh area; the Haoertoba tribe was transformed into It was the Tuo clan, and the main population at that time was distributed in the Maozang area today; the Zhati tribe was transformed into the Yang clan, because the population of the clan at that time was mainly distributed in the Dahonggou area, and because the living Buddha of the Honggou Temple there was Yang Khenpo, so The people of the Zhati tribe were all surnamed Yang; the Maga tribe was transformed into the Ma family or the Ma family, and the main population at that time was distributed in the present-day Shimen area; the Beza tribe was transformed into the Bai family, and the population at that time was mainly distributed in the present-day Anyuan area, etc. . This phenomenon of converting tribal names into surnames is largely the result of the influence of Han culture.
(3) Tribal names are translated into surnames
The names of Tianzhu tribes all have corresponding Chinese meanings. Later, in the process of social development, the exchanges between various ethnic groups have deepened. The ethnic groups always intentionally make things difficult for the Tibetan people's habit of not using surnames. The Tibetans translate some tribal names into Chinese and use one of the characters or homophonic characters as the surname of a certain family. For example, "Jiarang" in the Jiarang tribe means that the sky is getting bright, which means dawn. Therefore, the surname of this tribe is translated from "Tian" to "Tian", or they take "Li" as their surname; Tianzhu's Qin The family is from the Moko tribe. "Mo" means "green", so it was translated into "Qin"; and "Na" from the Nashu tribe means "forest", so "Lin" was chosen as the surname. etc. These are all surnames chosen for the convenience of communication. When interacting with other ethnic groups, Tianzhu Tibetans always hope that the deeper the exchanges, the better. In order to relieve others from deliberately making things difficult for Tibetan people without surnames, they adopted surnames.
(4) Use the first letter of the first name as the surname
It is precisely because of the differences between Chinese and Tibetan cultures that contact and exchanges with the cultures of other ethnic groups such as the Han have made Tibetan culture itself unique Bringing out the splendor of other cultures. Tianzhu Tibetans are confused by other ethnic groups because they have no surname, and are often ridiculed and scorned. In order to resolve this misunderstanding or contradiction, there is a precedent among Tianzhu Tibetans who use the first letter of their first name as their surname. For example, Cai Ang The surname is "Cai", Suonan is surnamed "Suo", Dongzhi is surnamed "Dong", Hua Dan is surnamed "Hua", etc. These surnames were continued among the descendants and became the surnames of the family. Most of the sources of such surnames are added by others, not chosen by Tibetans themselves. They usually always use the surname when addressing others, such as calling someone with the surname "Wang" as "Mr. Wang", "Ms. Wang", etc. In interactions with Tibetans, this way of addressing them would be called "Hua Dan" as "Mr. Hua" and "Cai Ang Lhamo" as "Ms. Cai". Over time, "Cai", "Hua", "Dong" and the like are Tibetan surnames, and Tibetans acquiesce in them and gradually begin to use them.
(5) Children of intermarriage with the Han people take their father’s surname
Given that Tianzhu Tibetan area has been a gathering area of ??many ethnic groups for a long time, exchanges and integrations have occurred among various ethnic groups. National cultures are being penetrated to varying degrees. Tibetans in this area have long had the habit of intermarrying with other ethnic groups such as the Han, and their descendants began to use surnames. If a Tibetan family recruits a Han as a son-in-law, according to some local customs of children taking their father's surname, the children born will definitely inherit the father's surname. In this way, the children born will be considered Tibetan in terms of ethnic attributes, because they inherit at least part of their mother's surname. The ancestry, living habits, production customs, etc. are all the same as those of the Tibetan people, but the father's surname has been added to the name to distinguish the family. This kind of surname has been continued in the development of society, and it has become the surname of a certain family. This kind of surname inheritance not only inherits the Tianzhu Tibetan custom of "children take their father's surname", but also reflects a local traditional concept, which is to carry on the family line. The purpose of recruiting a son-in-law is to inherit the family business and continue the family. "Children take their father's surname." "It is also for the development and growth of the family.
(6) Taking surnames from natural objects
The early Tianzhu Tibetans believed in Bon religion, so the idea of ??"all things have animism" is very common among the Tianzhu Tibetans. This is not only a primitive Human worldview is also the ideological and philosophical basis for primitive religion. Advocating natural things is another manifestation of the concept of "animism". The objects of worship include the sky, the earth, the sun, the moon, the stars, thunder and lightning, hail, mountains and rivers, and even all things such as earth, stone, grass, wood, animals, etc. Therefore, researchers call Bon religion a " animistic" religion. [15] Because of this, the surnames of some Tianzhu Tibetan people are taken from natural objects. Although this is a legend that has been passed down, it is not unreasonable. Legend has it that in the past, Tibetans in this area did not have surnames, so others deliberately criticized or even ridiculed them. In this way, the person who was blamed named himself after something natural, which was later used by future generations. For example, when some Tibetans with the surname "Yang" talk about the origin of their surname, they say that when an ancestor was basking in the sun, a Han man asked him what his last name was. Because he did not speak Chinese, he pointed to the sun, so the person thought that this was The surname "Yang" later evolved into "Yang", and later generations also adopted "Yang" as their family surname. There are many examples like this among Tianzhu Tibetans. This phenomenon is also found in the origin of surnames of other ethnic groups in ancient China. For example, there are many surnames based on animals, plants, and natural phenomena.
In fact, this alone is enough to show that the Tianzhu Tibetans had a strong sense of nature worship at that time, and it can also be seen that the surnames they chose had a strong religious flavor.
(7) Worship a certain Han great and take his surname
In the history of Tianzhu, the life of the Tibetan people was not limited to grasslands and farmland. They either did business or hunted. , have frequent interactions with other ethnic groups in production and life. Tibetans living in the "hero tribe" especially worship heroes and heroes. Therefore, they often borrow the surname of a certain hero in the process of choosing a surname. For example, it is said that the surname "Yang" originated from the worship of the famous "Yang" in the Song Dynasty. The surname "Li" was chosen because of the worship of the Tang Dynasty emperor "Li Shiming" and so on. This phenomenon occurs in Tianzhu Tibetan area and other places as well. In June 2005, when we inspected the Tibetan areas in southern Gansu, we discovered that there are many people with the surnames "Bao" and "Li" in Luoda Township, Diebu County. According to some local elderly people, saying the surname "Bao" is a sign of worship. The surname he took after "Bao Qingtian" is just a translation change of the characters "Bao" and "Bao", which is also recorded in "Gannan Literary and Historical Materials". This method of naming is completely borrowed from the surnames of the Han people, and is the result of the exchange and integration of Tibetan and Chinese cultures.
The seven sources of the Tianzhu Tibetan surname mentioned above all show a kind of regularity and show certain characteristics, that is, they have a long history, rich content, and specific sources, rather than personal will. added. It is obvious that the Tianzhu Tibetans still retain tribal traces, and strong religious overtones can be seen in some tribal names and surnames. As far as the origin of surnames is concerned, the adoption of Tianzhu Tibetan surnames has been strongly influenced by Han culture, which is a powerful witness to the historical exchanges and cultural exchanges between the Han and Tibetan people in Tianzhu.
IV. Several issues that cannot be ignored when studying Tibetan surnames
(1) People with the same surname are not of the same ethnic group
As mentioned above, God wishes It is an area with a large population and many ethnic groups, so the same surname may exist among several different ethnic groups. What is more difficult to distinguish is that Tianzhu Tibetans generally have two names, one is a Chinese name, and the other is a Tibetan name. The Tibetan name is given by a living Buddha or a person of high moral standing shortly after birth, and the Chinese name is usually given when a person starts school. If it is Tibetan, it may not have a Chinese name, but it must have a Tibetan name. To distinguish whether a person is Tibetan or another ethnic group, the standard of differentiation depends on which ethnic group the person's ancestors belong to.
(2) People with the same surname and the same ethnic group are not from the same origin
There are many people with the same surname among Tibetans, but they do not belong to the same family. As far as the original "Li" family in Xigou, Xidatan and the "Li" family in Huoshaocheng are concerned, they are both Tibetan, but the former's surname was given by the ruling class, while the latter's surname was transformed from the tribal name. , they do not belong to the same family, they are just people with the same surname in different tribes, so we say that they are not of the same origin.
(3) The names of some Tibetan people are preceded by words other than their surnames
Judging from current phenomena, many Tibetans in Tianzhu County and even other Tibetan areas also use the word "surname" before their names. Using words similar to "surname", such as Huarui Dongzhi, Tsoko Tashi, Shama Dorje, etc., these are all to distinguish people with the same name in the same place. In the process of translating such a name, a dot is often added between the name and a word similar to "surname", which has become a conventional writing method. It is worth mentioning that such words similar to surnames also come from a wide range of sources. Some are added by village names, such as Xiuqia? Renqing; some are added by positions, such as Cuohong? Zhoujia; The names added by temples, such as Huo Zhuqian, etc., are all added by local people to distinguish two or more people with the same name. Its scope of application is also greatly limited, and it only applies to limited within the territory. But judging from the current situation, as various places have strengthened their ties and local cultures are communicating, the phenomenon of adding something similar to a surname before a name is becoming more and more common, especially among the few in academia. few.
To sum up, the surnames of the Tianzhu Tibetan people are an important part of the culture of the region. Their surnames mainly come from the surnames given by the ruling class, the local tribal names converted into surnames, and the local tribal names translated into surnames. Taking the first letter of a person's name as a surname, taking a surname after intermarriage with the Han people, taking a surname after worshiping natural objects, and taking a surname after worshiping a certain Han great man, etc. The origin of the Tianzhu Tibetan surname not only follows the original surname of the Tibetan people, but also borrows the surname of the Han people. This is a testimony of the exchanges between the Tibetan and Han peoples in the process of historical development and the result of the cultural integration of the Tibetan and Han peoples.
This article makes a superficial analysis of the phenomenon of Tibetan people using surnames in this area. Due to the lack of relevant information and my limited level, it is impossible to conduct an in-depth discussion. It is necessary to continue to collect data for further research.
After the seventh century, Buddhism became popular in Tibet, and everything was colored by Buddhism, and people also liked to name their names after living Buddhas. If a person becomes a monk, no matter how old he is, he must be ordained by the khenpo of the monastery again and take a Dharma name. From then on, the common name will be cancelled. If a monk or living Buddha rises to an upper-level monkhood, his name must be added with a monkhood or title, for example: Khenpo Lhundup Thaokai. Khenpo is a monk. The name of the living Buddha should generally be preceded by the name of the temple or family.
Ordinary civilians do not have surnames, only first names. For example: "Duoji Cidan", "Suolang Wangdui", "Gengdui Qunpei", etc.; for the convenience of naming, people only use the two characters of the full name to abbreviate it. Some are shortened by the first and third characters, such as "Gengdui Qunpei" is shortened to "Gengqun"; others are shortened by the first two characters or the last two characters, such as "Duoji Cidan", which is shortened to "Gengqun". Duoji".
The names given by common people all have certain meanings and reflect their own thoughts and feelings, which can be said to be rich and colorful. One is to use natural objects as their names, such as: Dawa? (moon), Nima (sun); others use the day the child was born as a name, such as: Langga (thirtieth day); and others use The week of the child's birth is used to name the child, such as Nima (Sunday), which is also interpreted as "day" and "sun", and Dawa (Monday), which is also interpreted as "moon" and "month". Many parents put their own feelings into the names they give their children. If parents think there are too many children and want to end the birth, they name the child "Cangmu Jue", which means termination. "Qionda" means the youngest, which means no more children. If parents want to have a boy, they name their newborn daughter "Buchi", which means "bringing up a boy".